Copy of a letter from the Rev. J.E. Marks, to Charles Raikes, Esq., C.S.I

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COPY OF A LETTER FROM THE REV. J. E.
MARKS, TO CHARLES RAIKES, Esq., C.S.L

Clergy House,

Mandalay, Burma,

20tli Aug., 1873.

My Dear Sir,

Your kind letter reached me last evening, and I hasten to
reply, lest my answer should reach you too late to be of any
service to you. Indeed, I dare not flatter myself that I can
say much which you do not already know. My experience
has been entirely in Burma, and of course of this country only
I can speak. Still as you are so good as to ask me, I feel
bound to reply to the best of my poor ability.

I hope that you have also written to other Missionaries, so
that my reply, with theirs, will give you what you need.

I would talk then of (1) the Aim, (2) Machinery, (3)
Sources of support, (4), Prospect of success of the Burma
Missions of the S.P.G.

1. The aim is to Christianize and civilize the people of this
country. Christianity and civilization we believe to be inti-
mately bound up together. The religion which we endeavour
to supersede is Buddhism — a system of philosophy rather
than a faith — a system which speaks of God in all things,
yet denies his personal existence, and which is without hope
except of ultimate annihilation. Kefinements upon this
system there are amongst those who, like Plato of old, rise to
higher conceptions of the soul's immortality, and amongst
those who may have come into contact with western teaching
(which without making absolute converts, has yet left its
mark in their mode of speech and thought regarding God and
eternity), yet as regards the immense mass of Buddhists
their religion cannot be otherwise described than as ** having
no hope, without God in the world." It is the religion of
practical Atheism — " the religion of despair." To its
victims we come to offer the promises and privileges of ** the
glorious gospel of the blessed God." Whilst fully acknow-
ledging all that is excellent in the morality, and wise in the
teachings of Gaiitama — we endeavour to show the only way

that God has set forth for man's redemption and for his
happiness here and hereafter.

We are met hy a religion which is admirably adapted to
the people by whom it is professed. It suits them marvel-
lously. Destroying caste it puts all men on a level, sits
lightly and yet enters intimately into all their social relations.
It gives no fear in death, if it inspires no hope — gives an
antidote to the troubles of life — by declaring this to be fate,
and puts even the lowest peasant who may enter the priest-
hood on an equality with, or higher than, the king on his
throne. I have seen hpoongyees or Buddhist yellow-robed
priests stand before the King of Burma, whilst his own sons
and the principal Ministers of State were crouching and
kneeling with covered faces before him. Gratitude is un-
known to Buddhism : e.g., A is in trouble. jB lends or gives
him £10. B gains merit (kuthbl) for this — therefore B the
giver or lender is under an obligation to A the recipient for
allowing him B to get merit through him A, and thus, there
is no word for *' Thank you" in the language. Nor is there
for Conscience.

We aim at putting the holy teachings of Christianity in
the place of this. We do not underrate the difficulty. Even
in the smallest domestic or social matter the Burmese have
an enormous share of Oriental conservatism. The present
King has frequently told me that he dreads the disgrace of
being handed down to history as " the King who broke the
customs ;" though he personally is an enlightened man, and
I believe wishes to do what is right. Toiizan or custom is
of equal authority with religion, and it is the last thing urged
by every disputant, " You may be right according to your
knowledge and thoughts, but it is not " Burmese Custom."
By this custom emri/ male enters the monastery as a ** reli-
gious" for a longer or shorter period of his life, and during
this time, with shaven head and yellow robe and a religious
name, he is dead to the world and an object of reverence.
The King the other day assured me that in and around
Mandalay there are 20,000 such now — the manhood of the
country, which (Upper Burma) numbers barely 3,000,000,
thus withdrawn from all social duties.

True civilization, which is based on Christianity, by teach-
ing relative and social obligations, will, we believe, remedy
much of these abuses.

The present civilization of the Burmans (for civilized they
must be considered in contrast to the Shans, Kakhyins,
Khins, Toungthoos, and Kareris around them), is stagnant,
and has been so for generations past. o^wa^

^ >r

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Their devotion to Buddhism, its traditions and customs, is
threatening the Burmese with extinction as a nation. Every-
where they are being superseded by Europeans, Jews, Moguls,
Chinamen, and even Shans. In Mandalay itself the com-
merce of the country is rapidly passing into the hands of
foreigners, against whom Burmans cannot hold their own.
And this is regretted by all Europeans in the country, for in
spite of national faults the Burmese must be liked by us.
They have been not inaptly called the ** Irish of the East."

(2.) To effect this vast and noble object — the conversion
to Christianity of the Burmese nation, the S.P.Gr., the only
Church society at work, has had its missions in the two
Southern divisions of British Burma, i.e., Pegu and Tennas-
serim, for 18 years. During this time she has sent out altogether
ten clergymen, two schoolmasters, and five schoolmistresses.
There are now at work in Lower Burmah (British territory)
three clergymen, one schoolmaster, and three schoolmistresses.

Of the ten clergymen, four are in Burma now ; three are in
England, one on furlough, two permanently ; two are in India
(not with the society) ; one died in Moulmein.

Of the three schoolmasters, one died in Burma, having left
S.P.G. ; one has taken Government service ; one is still in
S.P.G. employ.

Of five schoolmistresses, two are married to clergymen, and
three are still at work.

Our efforts have hitherto been largely educational. Seeing
the difficulty, humanly speaking, in producing real converts
amongst the adult followers of so ancient and widespread a
religion as Buddhism, we judged that our best plan was to
begin with the youn^ as the Buddhists themselves do. In
almost every street in the cities and in every village there is
a monastic school, free to all comers, supported by the laity,
who deem such maintenance a work of merit, where all boys
are taught the three K's well, though a long time is taken in
the process, and are well grounded in the tenets and practices
of the religion of their country. Strange to say the parents
had no objection to entrust their children to our care. We
might teach them our hah-thah (a word which includes
language and religion) as much as we would, and parents
were, after^a time, willing to pay for such tuition. Accordingly
we established S.P.G. Mission Schools for boys and girls in
Kangoon and Thyetmyo, and for boys only in Moulmein,
Rangoon, Puzzoondoung, and Kyeemindine (the two latter
suburbs of Rangoon), Zelloon, Henzadeh, My an Oung, and
Thyetmyo on the Irrawaddy, and now in Mandalay, the
capital of Burma Proper. These Schools have all been and

are worked under the immediate supervision of the ordained
Missionaries, and the head teacher in all cases has • been a
Christian — generally one of our own converts. We never
allow the mockery of setting a heathen teacher to teach
Christianity. The Schools thrive in proportion as they are
under the superintendence and care of the European Mis-
sionary. Native teachers, however conscientious and however
well they work under surveillance, cannot act alone. They
need, and, I venture to think, for a generation or two will
need, to be kept up to it. Eventually, I believe, they will
stand alone.

In a Mission School to every boy every day should Christian
instruction be imparted. Otherwise it is not fulfilling its
raison d'etre, and is standing in the way of the propagation of
the Gospel. The mode of imparting religious knowledge, the
amount of truth which it is desirable to communicate to young
heathen children, and such like questions, are, I venture to
think, best disposed of by the earnest and careful teacher in
his school. I never yet have been able to bind myself by any
rule, for in the same class, boys with different capacities,
different receptiveness, and different earnestness would utterly
overthrow any rule. Generally, I try to avoid preaching or
teaching against Buddhism, preferring to preach Christianity
in all its beauty and tenderness. Every day begins with the
public reading by the Missionary of a select portion of one of
the Gospels in Burmese and English, and then prayers in
both languages. The Christian boys onl^/ are allowed to
kneel, the non-Christians (until they are baptized) stand.
The portion read is afterwards read again by the boys them-
selves, and then they are catechized therein, i.e.^ the meaning
is questioned into and questioned out of them, they themselves
being encouraged to ask questions, a privilege of which they
gladly avail themselves. Then come their other studies
(secular), but with an endeavour to work in a spirit of Christian
truth, diligence, and kindness. Then the teacher's visit to
the boys' homes, his care for them in sickness and trouble,
all point to a high motive for his work, and to his faith in
his own religion.

Our Boarding Schools have been, and are, highly useful.
The boys having no caste, we can easily board them, and
thus, of course, they are far more under our influence than
when they are with us for a few hours in the day, and are
then withdrawn, when our teaching is ignored and forgotten.

But I must frankly state our difficulties and disappoint-
ments. No boys are better pupils than Burmans — loveable,
diligent, kind, affectionate, and docile to a degree ; they are

the nicest boys in the East. I have to-night, as I write, 63
boarders, of ages from 23 to 9. I have no European assistant,
and they give me not the sHghtest trouble. They study from
6.80 to 8. Then (don't be shocked) they have quarter of an
hour for a cheroot ! and then all will go to bed as quietly (if
not more so) as an English family. Butj to use the expres-
sion of an American missionary, " They graduate too soon."
They leave school before they are fit to do so. Coming to us
often late in life, they seek only a smattering of English, and
then leave. They know enough for the present needs of
British Burma, and their salaries as clerks would not be
greater if they were to stay longer. Monoculus inter Ccecos is
not a greater man than the Burman lad who can copy an
English letter. In this school in Mandalay I have in four
years admitted 236 boys, of whom only 101 remain (though
the circumstances of the school are exceptional).

In a letter on this subject recently to the Hon. Ashley
Eden, the Chief Commissioner of British Burma, I described
my colleagues and myself as men standing with a pot of paint
and a brush, trying to colour a running stream. We are for
ever admitting and losing boys. The few only stay to give
us and themselves a fair chance.

But this state of things will, in time, correct itself ; and
the establishment of Government schools and colleges will,
by raising the standard of education in the province, correct
this evil. Besides, I am already educating the sons of my
former pupils, and we may safely reckon upon improved
attendance, and more lengthened stay, for the second genera-
tion of pupils. I have always looked upon good girls' schools
as likely to be of immense service in the missionary cause.
The mistress should have her heart thoroughly in her work,
and should Jcnow the language as her own.

3. Sources of Support, — A§ our work has been mainly
educational, our sources of support have been (a) society's
help, (b) Government grants, (c) pupils' fees, and (d) local
contributions.

Society's help has been needed to pay outfit and passages
of European clergymen, schoolmasters and schoolmistresses,
and their salaries whilst in Burma. It was also needed in
the early days of Moulmein and Eangoon schools, and it is
still needed for the girls' schools of Prome and Kangoon. I
may say here that the salaries of missionaries S.P.G. Burma
are at a minimum, and are such as would be spurned by any
English layman of education. There is not a missionary
S.P.G. in Burma but could get twice as much pay to-morrow
in a merchant's or Government office.

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Government grants in aid of our educational work, through
the kindness of General Sir A. Phayre and of General A.
Fytche, c.s.i., successive Chief Commissioners of British
Burma, have been large.

For our Moulmein School we got 562OO per annum grant in aid.

,, Rangoon ,, 300 ,,

,, Puzzoondoung ,, 60 „

,, Zelloon ,, 30 ,,

„ Myan Oung „ 60

,, Henzadeh ,, 120 ,,

Thyetmyo „ 60 „

,, Orphan Home ,, 120 ,,

„ Girls' School ,, 120

£1076

Several of these Schools, however, have recently been
closed, amongst them Moulmein, to my deep regret. Go-
vernment also gave building grants to

S. John's College, S.P.G., Rangoon

S. Mary's School, S.P.G., Girls, Rangoon

Henzadeh, S.P.G., Boys

Myan Oung ...

Thyetmyo, Boys

£2000
500
100
100
100

£2800
To meet equal amounts otherwise raised.

C. — Pupils' Fees. — In all our Schools for boys we have
charged R.ls., or 6d. a week. In Rangoon recently the first-
class boys have paid R.2s., or Is. a week. N.B. Money has
far less purchasing power here than in any other part of India.
A rupee is really barely worth a shilling. Boys pay for their
food when they are boarders, and all buy their own books.
Girls are free.

D. — Local Contributions. — These are in India generally very
liberal, in Burma particularly so. I have never had to stand
still for anything if I applied for local help. I do not think
that this is sufficiently utilised in India. I believe that were
stations more efficiently worked in this respect, the S.P.G.
and C.M.S. might be greatly relieved as to India, and the
mission rendered more effective. The poorest Indian subaltern
will give one a rupee a month for the Mission. That is £1 4s.
per annum and a guinea subscription at home is a very decent
one for squire or merchant.

E. — Our Mission is too young for Church support from our
native converts.

F. — But this leads me now to speak of our Mandalay Mission,
and I will do so briefly, and avoid using the / capital too often.

In 1868 the King of Burma heard of my big school in
Rangoon, and of those which in a few weeks I had established
along the Irrawaddy. He wrote, to me through one of his
ministers, asking me to come and establish a similar school
in his capital. By the advice and consent of the Bishop of
Calcutta and Chief Commissioner (General Fytche) I came up,
saw the King, we liked each other, he made grand promises
w^hich I believed. I went back after all preliminaries had been
satisfactorily arranged, and returned in six months' time to find
the School and Clergy House built, and the Boarding School
and Church only awaiting my plans. The School was begun
with a few boys, including the King's sons, ministers' sons,
and my own boys from Rangoon. The King supported and
paid for all, except my pay (which he would have done had I
not believed it best that I should be independent). He now
pays over R.800 (^80) per month, or nearly iGlOOO per annum,
for the support of the School. His kindness to me is un-
failing. There is not, nor has there ever been, the least
interference with the Christian teaching in the School. The
Princes read their Bibles in the Palace, and the King liked to
hear them. Boys have been publicly baptised, and no word
of discouragement has been spoken. The School is called in
Burmese " The English Christian Royal School. A good
number of the boys are my old pupils from British Burma.
Only to-day a very poor lad arrived. He had worked his way
up in a boat two months on the way, and with six lead pieces
(value half-farthing) he arrived here starving to ask my aid
now that he is an t)rphan. Of course, I shall ask His
Majesty to let him be put on the foundation, and I fear not
the result.

The Bishop of Calcutta thoroughly examined our School
here a few days ago. In his report to the King, his lordship
says, "I carefully examined this Royal School, and I can
certify that it is a very good school, and that its tone and cha-
racter are high. I have examined most of the schools over
all India, and I can therefore speak with confidence on this
matter. The pupils who have grown up and left it seem to
be likely to be useful members of society. The School is a
real benefit to His Majesty's subjects."

The King bears the whole expense of this Mission, except
the salary of myself and an assistant master for some time,
and it has not cost S.P.G. a penny.

Only just now the King paid ^1500 for corrugated iron
roofing for all the premises.

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His personal kindness to me is great. He treats me with
every distinction, and in the most punctilious court in the
world I do as I like, and have ready access to the King when
his own chief ministers of State cannot approach him. Why
this is I can't say. May God give me grace and strength to
use all my opportunities for His honour.

The church which has just heen consecrated is the offering
of the King to the English Church. It is called in Burmese
" The Church of the Lord Jesus Christ." It is a really
beautiful edifice. It is built of wood, with iron roofing,
gutters, &c. It will hold 350 people. The carved work is
grand and plentiful. When fully completed it will have cost
a lac of rupees — ^10,000.

Lastly, our prospects of success. We have chosen the plan
least adapted to produce immediate and appreciable results,
but the one, in my humble opinion, most likely by God's
help to give us a thoroughly good nucleus for a Burmese
Christian Church. We shall have educated^ grounded Chris-*
tians, able to give a reason for the hope that is in them.
Boys who can face their schoolfellows of the ^oiaQ puhlic school^
and such, we thank God, are our present converts, not yet
numerous, but annually increasing.

It is true that the main design of all Christian missionary
work is to turn sinners " from darkness to light," and to add
to the Church. But it is also true that the Gospel of the
kingdom must be preached to all nations for a witness unto
them. Such is our work. We do not neglect the distribution
of the Bible and other books ; we argue in monasteries and
houses, we preach in church and village. But our main work
is educational ; and thirteen j^ears' experience emboldens me
to say that we are right. The Baptists and Koman Catholics
in their own reports complain that we are right, and our daily
experience now tells us so. Our Christian teachers to-day
are our old pupils of a few years ago, some of which we had
least hope of. I do believe that by God's help a Christian
education to the youth of Burma is the fulcrum that shall lift
the load of superstitition and error from this country.

I beg that you will kindly pardon this long and ill-written
letter, believing that most truly I had not time to re-arrange
or re-write it. Crude as it is, and written currente calamo^ I
trust that it may be of some use.

I am, my dear Sir,

Most faithfully yours,

J. E. MARKS.

Charles Eaikes, Esq., c.s.i.

Bennett, Printer, Journal Office, Salisbury.

Mi

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